Sri Caitanya Mahaprabhu

Chaitanya was born of Vaishnava (devotees of Lord Vishnu) parents, Sachi Mata and Jagannatha Misra in Navadwip, Bengal, India in the year of 1486. His whole life was dedicated to the teachings of Lord  Krishna.  Even as a young boy in school, he taught that every letter of the alphabet relates directly to Lord Krishna. He would challenge scholars much older then himself to discussion on the Vedas. He would be undefeated, later taking his opponents as his disciples to help him spread the pure cult of Bhakti Yoga. 

In his middle years, Chaitanya took sanyasa and traveled freely throughout South India, rejecting the impersonalistic interpretation of the Vedas and favoring pure loving service to the personality Lord Krishna. With raised hands and regular dancing, Chaitanya went from town to town singing the names of Lord Krishna with great ecstatic love. He converted thousands of followers to the chanting of Hare Krishna, Hare Rama and introduced public kirtans called sankirtan or walking kirtans.

Among the Vaishnava community, Chaitanya was considered a direct incarnation of Lord Krishna. His purpose in coming was to teach that the highest religious principle for the age of Kali was to constantly chant the holy names of the Lord. By following the four regulative principles, namely no meat eating, no illicit sex, no intoxication and no gambling, and regular chanting of Hare Krishna, a living entity could fully revive his dormant God consciousness.

He taught that all living beings are separated parts and parcels of the Lord, originally endowed with a unique transcendental relationship. When the living entity is in contact with the material world, that pure devotional relationship is covered by Maya and exhibited as love for the body and extended bodily attachments. But when the living entity becomes freed from Maya by the practice of  bhakti-yoga, he regains his real identity as an eternal loving servant of the Lord and at the time of death, he returns to Godhead. These teachings are identical to the teachings of Lord Krishna, spoken in the Bhagavad-Gita five thousand years earlier. 

Our Beloved Amma

Mata Amritanandamayi was born as Sudhamani in the small village near Quilon (Kollam) in Kerala on September 27, 1953 to a fishing family. She had to end her education at the age of nine to take care of her siblings. She is said to have had many mystical experiences even as a child.

Mata Amritanandamayi is a highly revered spiritual leader of India to have millions of followers not only in India but also abroad. She is much reputed as ‘The Hugging Saint’ or ‘ Amma ' meaning mother. She is well known for her humanitarian activities. Ma Amritanandamayi offers a hug to everyone who approaches her.

She spread the message of love and compassion to the world. Her Devotees and the people who have visited her experience the positive aura around her. Even if you go to her with a troubled mind and mind heavy with troubles after meeting her one would feel as if the burdens were taken away by the loving and comforting embrace of the Mother.

Mata Amritanandamayi received several awards and recognitions for her humanitarian activities and has helped millions of people through her Charitable Organization all over the World. Some of these activities include providing food, shelter for the homeless, medical aid, hospitals, pension to widows, educational institutions, orphanages, home for the aged, helping victims of natural disasters etc.

See also: Amma,Embracing the world

Amma embracing the world

Amma was deeply affected by the profound suffering she witnessed. According to Hinduism, the suffering of the individual is due to his or her own karma - the results of actions performed in the past. Amma accepted this concept, but she refused to accept it as a justification for inaction. Amma contemplated the principle of karma until she revealed an even more profound truth, asking a question which she continues to ask each of us today.  "If it is one man's karma to suffer, isn't it our dharma (duty) to help ease his suffering and pain?"
With this simple yet profound conviction - that each of us has a responsibility to lend a helping hand to those less fortunate - Amma moved forward with confidence in her life of service and compassionate care for all beings, uniquely expressed by the motherly embrace she offers to all who seek solace in her arms.

In Amma's community, it was not permissible for a 14-year-old girl to touch others, especially men. But despite adverse reactions by her parents, Amma followed her heart, later explaining, "I don't see if it is a man or a woman. I don't see anyone different from my own self. A continuous stream of love flows from me to all of creation. This is my inborn nature. The duty of a doctor is to treat patients. In the same way, my duty is to console those who are suffering."

Amma says that love expressed is compassion, and compassion means accepting the needs and sorrows of others as one's own. More than 20 years ago, the administrators of a local orphanage confessed to Amma that they were out of funds. They told Amma that before long, they would have no choice but to turn the children out on the street. Amma diverted the money that had been saved to build her ashram's first prayer hall and used it to assume the care for the orphans instead. With this, Embracing the World was born.

Isha Foundation - Inner Engineering Video

Inner Engineering is offered as an intensive program for personal growth. The program and its environment establish the possibility to explore the higher dimensions of life and offers tools to re-engineer one's self through the inner science of yoga. Once given the tools to rejuvenate, people can optimize all aspects of health, inner growth and success. For those seeking professional and personal excellence, this program offers keys for meaningful and fulfilling relationships at work, home, community, and most importantly, within one's self.

Three modes (gunas)

According to Vedic scriptures all variety of species of life is created by a combination of three basic modes of material energy, in Sanskrit called gunas. Here is again seen a limitation of other languages because they lack suitable synonym. Closest is probably the Latin word modus. Guna is therefore a kind of modus operandi (means of functioning) of material energy. They are called:

- sattva-guna (harmony, goodness)

- raja-guna (activity, passion)

- tama-guna (inertia, ignorance)

Bodies of individual species can be compared to various apartments or houses of different sizes, shapes and colors temporarily inhabited by embodied soul. Bodily forms limit (under the control of three modes) its freedom of movement and activities as well as possibilities of individual enjoyment.

See also: http://solelyhinduism.blogspot.com/2011/09/development-and-disappearance-of-self.html

http://solelyhinduism.blogspot.com/2011/09/gunas-diagram.html

Gunas Diagram

The Development and Disappearance of Self

Sattva Guna

On the spiritual Path, sattva is an intermediate step from ignorance, coarseness, and subjection to passions — to realization of the Divine.

In the Bhagavad Gita, Krishna says much about the sattvic qualities, such as harmoniousness, calmness of mind, subtlety of consciousness, the ability to control own emotions with refusal of the coarse emotional manifestations, prevalence of the state of subtle and joyful love, absence of egocentrism, violence.

From the methodological standpoint, it is important to stress that the sattvic qualities can be developed only if the body is healthy and cleansed from coarse energies. To become sattvic, one needs, among other things, to exclude completely meat and fish from the nutrition.

The sattvic qualities can be steadfast only in a person who has passed fully through the stage of kshatrism, developed vigor, personal power, high intellect, and gained thorough knowledge about the most important in life.

However, Krishna said that one has to go still higher — higher than sattva, to mergence with God, and this calls for new efforts, new struggle with oneself. One has to keep this in mind, since sattva may turn out to be a trap: it captivates one with its bliss attained on this stage. It makes one “relaxed”, offers to abandon further efforts.

But it is impossible to bypass the sattva guna. It is impossible to merge with God without mastering the qualities inherent to this guna.

Raja Guna

Rajas, is responsible for motion, energy and preservation and thereby upholds and maintains the activity of the other two gunas, known as sattva and tamas.

Rajas is the force which promotes or upholds the activity of the other aspects of Nature (prakriti) such as one or more of the following:
1) action,
2) Change, mutation;
3) passion, excitement;
4) birth, creation, generation. I

f a person or thing tends to be extremely active, excitable, or passionate, that person or thing could be said to have a preponderance of rajas. It is contrasted with the quality of tamas which is the quality of inactivity, darkness, and laziness, and with sattva, which is the quality of purity, clarity, calmness and creativity.

Rajas is viewed as being more positive than tamas, and less positive than sattva, except, perhaps, for one who has "transcended the gunas" and achieved equanimity in all fields of relative life. The rajas stage of life gives a slight clue to the realization of the Absolute Truth in the forms of fine sentiments in philosophy, art and culture with moral and ethical principles, but the mode of sattva is a still higher stage of material quality, which actually helps one in realizing the Absolute Truth.

Tama Guna

The classification between sattva, rajas and tamas is seen in various facets (including dietary habits) of Hinduism, Buddhism and Sikhism, where tamas is the lowest of the three. Tamas is a force which promotes darkness, death, destruction and ignorance, sloth, and resistance.

The result of a tamas-dominated life is demerit by karma: demotion to a lower life-form. A tamasic life would be marked by laziness, irresponsibility, cheating, maliciousness, insensitivity, criticizing and finding fault, frustration, aimless living, lack of logical thinking or planning, and making excuses. Tamasic activities include overeating, oversleeping and/or the consumption of drugs and alcohol.

This is the most negative guna because of its rejection of Karmic law and the central principle of dharmaic religions; that one's Karma must be worked out and not ignored.

The gunas are defined and detailed in Samkhya, one of the six schools of classical Indian philosophy. Each of the three gunas has its own distinctive characteristics and it is believed that everything is made up of these three.

Tamas is lowest, heaviest, slowest, and most dull (for example, a stone or a lump of earth). It is devoid of the energy of the rajas and the brightness of sattva.

Tamas cannot be counteracted by tamas. It might be easier to counteract it by means of rajas (action), and it might be more difficult to jump directly from tamas to sattva.

Purusharthas - objectives of man

Purusha means human being and artha means object or objective. Purusharthas means objectives of man. According to Hindu way of life, a man should strive to achieve four chief objectives (Purusharthas) in his life. They are:

1. dharma (righteousness),
2. artha (material wealth),
3. kama (desire) and
4. moksha (salvation).

Every individual in a society is expected to achieve these four objectives and seek fulfillment in his life before departing from here. The concept of Purusharthas clearly establishes the fact that Hinduism does not advocate a life of self negation and hardship, but a life of balance, achievement and fulfillment.

Dharma

Dharma is a very complicated word, for which there is no equivalent word in any other language, including English. Dharma actually means that which upholds this entire creation. It is a Divine law that is inherent and invisible, but responsible for all existence. Dharma exists in all planes, in all aspects and at all levels of creation. In the context of human life, dharma consists of all that an individual undertakes in harmony with Divine expectations and his own inner spiritual aspirations, actions that would ensure order and harmony with in himself and in the environment in which he lives. Since this world is deluded, a human being may not know what is right and what is wrong or what is dharma and what is adharma. Hence he should rely upon the scriptures and adhere to the injunctions contained there in. In short, dharma for a human being means developing divine virtues and performing actions that are in harmony with the divine laws.

Dharma is considered to be the first cardinal aim because it is at the root of everything and upholds everything. For example see what happens when a person amasses wealth without observing dharma or indulges in sexual passion against the social norms or established moral values. Any action performed without observing dharma is bound to bring misery and suffering and delay ones salvation. Hinduism therefore considers it rightly as the first cardinal aim of life.

In ancient India dharmashastras (law books) provided guidance to people in their day to day lives and helped them to adhere to dharma. These law books were written for a particular time frame and are no more relevant to the modern world. The best way to know what is dharma and what is adharma, is to follow the religious scriptures such as the Bhagavad gita and the Upanishads or any other scripture that contains the words of God.

Artha

Artha means wealth. Hinduism recognizes the importance of material wealth for the overall happiness and well being of an individual. A house holder requires wealth, because he has to perform many duties to uphold dharma and ensure the welfare and progress of his family and society. A person may have the intention to uphold the dharma, but if he has no money he would not be able to perform his duties and fulfill his dharma. Hinduism therefore rightly places material wealth as the second most important objective in human life. Lord Vishnu is the best example for any householder who wants to lead a life of luxury and still be on the side of God doing his duties. As the preserver of the universe, Lord Vishnu lives in Vaikunth amid pomp and glory, with the goddess of wealth herself by his side and yet helps the poor and the needy, protects the weak, upholds the dharma and sometimes leaving everything aside rushes to the earth as an incarnation to uphold dharma.

Hinduism advocates austerity, simplicity and detachment, but does not glorify poverty. Hinduism also emphasizes the need to observe dharma while amassing the wealth. Poverty has become a grotesque reality in present day Hindu society. Hindus have become so poverty conscious that if a saint or a sage leads a comfortable life, they scoff at him, saying that he is not a true yogi. They have to remind themselves of the simple fact that none of the Hindu gods and goddesses are really poor.

Hinduism believes that both spiritualism and materialism are important for the salvation of human beings. It is unfortunate that Hinduism came to be associated more with spiritualism, probably because of the influence of Buddhism, where as in truth Hinduism does not exclude either of them. As Swami Vivekananda rightly said religion is not for the empty stomachs. Religion is not for those whose main concern from morning till evening is how to make both ends meet. Poverty crushes the spirit of man and renders him an easy prey to wicked forces.

In ancient India Artha shastras (scriptures on wealth) provided necessary guidance to people on the finer aspects of managing their wealth. Kautilya's Artha Shastra, which is probably a compilation of many independent works, gives us a glimpse of how money matters were handled in ancient India.

Kama

Kama in a wider sense means desire and in a narrow sense, sexual desire. Hinduism prescribes fulfillment of sexual passions for the householders and abstinence from it for the students and ascetics who are engaged in the study of the scriptures and in the pursuit of Brahman.

The Bhagavad gita informs us that desire is an aspect of delusion and one has to be wary of its various
movements and manifestations. The best way to deal with desires is to develop detachment and perform desireless actions without seeking the fruit of ones actions and making an offering of all the actions to God.


This way our actions would not bind us to the cycle of births and deaths.

Hinduism permits sexual freedom so long as it is not in conflict with the first aim, i.e. dharma. Hindu scriptures emphasize that the purpose of sex is procreation and perpetuation of family and society, while the purpose of dharma is to ensure order in the institution of family and society. A householder has the permission to indulge in sex, but also has the responsibility to pursue it in accordance with the laws of dharma. Marriage is a recognized social institution and marriage with wife for the purpose of producing children is legitimate and in line with the aims of dharma.

One of the important sects of Hinduism is Tantricism. It recognizes the importance of sexual freedom in the liberation of soul. The Tantrics accept sex as an important means to experience the blissful nature of God and the best way to experience God in physical form. They also refer to the concept of Purusharthas to justify their doctrines. They believe that sexual energy is divine energy and it can be transformed into spiritual energy through controlled expression of sex.

Just as the dharmashastras were written for the sake of dharma, and artha shastras for artha, kama shastras were composed in ancient India for providing guidance in matters of sex. We have lost many of them because of the extreme secrecy and social disapproval associated with the subject.

Moksha

If dharma guides the life of a human being from below acting as the earth, showing him the way from above like a star studded mysterious sky is moksha. Dharma constitutes the legs of a Purusha that walk upon the earth; both artha and kama constitute his two limbs active in the middle region; while moksha constitutes the head that rests in the heaven.

Human life is very precious because of all the beings in all the worlds, only human beings have the best opportunity to realize the Higher self. It is also precious because it is attained after many hundreds and thousands of lives. Rightly, salvation should be its ultimate aim.

Moksha actually means absence of moha or delusion. Delusion is caused by the inter play of the triple gunas. When a person overcomes these gunas, he attains liberation. The gunas can be overcome by detachment, self control, surrender to god and offering ones actions to God.

If dharma is the center of the wheel of human life, artha and kama are the two spokes and moksha is its circumference. If dharma is at the center of human life, beyond moksha there is no human life, but only a life divine.

The four Purusharthas are also like the four wheels of a chariot called human life. They collectively uphold it and lead it. Each influences the movement of the other three, and in the absence of any one of them, the chariot comes to a halt.

purpose of life

The purpose of life in Hinduism is thus to minimize bad karma in order to enjoy better fortune in this life and achieve a better rebirth in the next. The ultimate spiritual goal is to achieve release (moksha) from the cycle of samsara altogether. It may take hundreds or thousands of rebirths to get rid of all of one's accumulated karma and achieve moksha. The person who has become liberated (attained moksha) creates no more new karma during the present lifetime and is not reborn after death.

The Process

The process by which karma is understood to work through various rebirths is as follows:

1. Good or bad actions create impressions (samskaras) or tendencies (vasanas) in the mind, which in time will come to fruition in further action (more karma).
2. The seeds of karma are carried in the subtle body (linga), in which the soul transmigrates.
3. The physical body (sthula sarira) is the field in which the fruit of karma is experienced and more karma is created.

Types of Karma

In Vedanta and Yoga teachings, there are three types of karma:

1. Prarabdha karma - karma experienced during the present lifetime
2. Sancita karma - the store of karma that has not yet reached fruition
3. Agamin or sanciyama karma - karma sown in the present life that will come to fruition in a future life

The Creator

The Ultimate Reality that is behind the universe and all the gods is called by different names, but most commonly Brahman (not to be confused with the creator god Brahma or the priestly class of Brahmans).

In the Rig Veda, Ultimate Reality is referred to as "the One." In the Purushasukta, it is "Purusha," and in the Upanishads it is called "Brahman," "the One," and several other names. Most modern Hindus refer to the Ultimate Reality as Brahman.

The Upanishads describe Brahman as "the eternal, conscious, irreducible, infinite, omnipresent, spiritual source of the universe of finiteness and change."  Brahman is the source of all things and is in all things; it is the Self (atman) of all living beings.

Brahman is impersonal Being in itself, but it can be known through the many gods and goddesses that are manifestations of Brahman.

My Goat is missing

Once a person by name Narada came to Kartikeya (Murugan) and said, "0 Lord, I was performing the sacred 'Ajamedha' sacrifice. But the 'ajar' (goat) which is to be killed and offered as sacrifice has disappeared. I have searched in vain. Some angels or Rakshasas must have taken it away. The sacrificial rites have come to a halt. You are the protector of all sacrifices and the Lord of the Universe. You are the son of Shiva, the highest deity in any sacrifice. You protect those who are supplicants and fulfil the desires of all virtuous persons. Please get back for me that goat so that my ritual may be completed."

Kartikeya sent Veerabahu, one of  heroes, to search for Narada's goat.

There was no sign of that goat anywhere in the world. Then Veerabahu went to
Vaikunta, the world of Mahavishnu, and found it there. He learnt that as ordered by Vishnu, his men had taken the goat there to protect its life. Veerabahu brought the goat to Kartikeya. But Kartikeya kept quiet, without immediately handing over the goat to Narada.

Thereupon Narada requested again and said, "Lord, please get me my goat. I will make a sacrificial offering of it and complete my yajna."

"Look, the killing of any animal," Kartikeya told him, "is not correct, for performing
any Yajna (sacrifice). The Vedas, which are our ancient religious texts, do not prescribe it. Any yajna has to beperformed in a non-violent manner. The word 'Aja', which stands for a goat, also means that which is not born, meaning rice. So 'Ajamedha' is the Yajna wherein boiled rice is offered to the fire-god, Agni. So complete your Yajna eschewing violence. Then you will get the full credit and profit from the sacrifice."

Narada accepted this learned exposition of the Yajna. He took the goat with Kartikeya's permission, but did not kill it, and brought it up. He performed his Yajna in a non-violent manner and set an ideal for the future generations.